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A Hero and Some Other Folks by William A. Quayle

And died at the Escurial in 1598


to the sophist fallacy that

truth did not exist, and therefore one view was as just as another--an attitude repugnant to all fine ethical natures. Now, conceiving we have the truth, we must, in reason and in conscience, be in so far intolerant to those who antagonize the truth. The theist is intolerant toward the atheist; truth is intolerant toward falsehood; good is intolerant toward evil; God intolerant toward sin. Righteousness is always intolerant; and any one advocating unlimited intellectual tolerance is breaking down the primary distinctions between falsehood and truth. Some things are true and their opposites false. Jesus put the case in an immortal phrase: "Ye can not serve God and Mammon." The query, then, is, Where does this intolerance of truth pass into bigotry? For I think it easy to see that this passage is but a step, nor is the dividing line so easy to discover as we might wish. Ask this question, to illustrate our dilemma, "What is the difference between legitimate competition and monopoly?" An answer rises to the lip instanter, but is no sooner given than perceived to be invalid. A like closeness of relation exists between the virtue of intolerance and the vice of intolerance, a synonym of which is bigotry. Virtue is intolerant of vice, and there are great verities in the kingdom of God to be held if life must pay the price of their retention. This is the explanation of martyrs, whose office is to witness to truth by cross and sword and fagot. The Reformation stands for the right
of free judgment in things appertaining to religion, thought, and politics. Luther was liberator of Europe, and through Europe of the world, in the three departments where life lives its thrilling story. A tolerant intolerance holds with strong hand to truth, but demands for others what it demands for itself; namely, the right to interpret and follow truth so far as such procedure does not interfere with the rights of another. Tolerance of this sort does not destroy, nor yet surrender, conviction. Bigotry demands the enforcement of its opinions upon all, and is a reign of compulsion. Applying this argument to Philip, a noteworthy bigot, we see how it was his right to be a Roman Catholic and to be a zealous propagandist, since kingship does not hinder a king from being a man, with a man's religious rights and duties. Philip's fault lay in his not allowing to others the right of religious freedom himself possessed. He stands, to this hour, a perfect specimen of intolerance.

Under sovereignty such as this was William the Silent citizen. William, Prince of Orange, was born in Nassau, April 23, 1533, and was assassinated at the convent of St. Agatha, in Delft, July 10, 1584, when a trifle over fifty-one years of age. Let us get our chronological bearings accurately: Luther died in 1546; Lepanto was fought in 1571; the Massacre of St. Bartholomew occurred in 1572; the Invincible Armada was destroyed in 1588; Philip was crowned king in October of 1555, and died at the Escurial in 1598; the Spanish Inquisition was established in 1480 by Ferdinand and Isabella; the Edict of Nantes was promulgated in 1598; Queen Elizabeth Tudor ascended her throne in 1558; America received her first permanent colony in 1585, at St. Augustine, Florida. From this assemblage of dates, we see in what a ferment of momentous civil, religious, and political events the Prince of Orange found his life cast. We may not choose our time to live, not yet our time to die; but some eras are spacious above others, not length, but achievement, making an age illustrious. William the Silent's age was a maelstrom of events, and there were no quiet waters;


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